שבת טעם החיים מטות-מסעי תש"ע
Shabbos: Ta’am HaChaim Matos-Masei 5770
Vows and clarity
Introduction
וידבר משה אל ראשי המטות לבני ישראל לאמר זה הדבר אשר צוה ה', Moshe spoke to the heads of the tribes of the Children of Israel, saying: this is the thing that HaShem has commanded. (Bamidbar 30:2)
In this week’s parasha the Torah discusses the laws of Nedarim, vows. It is said (Bamidbar 30:2) vayidabeir Moshe el roshei hamatos livnei Yisroel leimor zeh hadavar asher tzivah HaShem, Moshe spoke to the heads of the tribes of the Children of Israel, saying: this is the thing that HaShem has commanded. The Sifri notes that whereas all other prophets prophesized with the words koh amar HaShem, thus says HaShem, Moshe was unique in that he prophesized with the words zeh hadavar, this is the thing. There are a number of questions that must be addressed regarding this Medrash. First, what is the fundamental difference between the words koh amar and the words zeh hadavar that reflect a distinction between the two forms of prophecies? Second, why does the Medrash specifically point out this distinction between prophecies regarding the laws of vows? Third, we find that the words zeh hadavar are already mentioned regarding the prohibition of offering sacrifices outside of the Bais HaMikdash. Why did the Medrash not highlight there the distinction of the words koh amar and the words zeh hadavar?
The Netziv’s explanation regarding the difference between Moshe’s prophecy and other prophets
The Netziv, in his commentary to the Sifri, explains that the difference between the prophecies of all other prophets and the prophecy of Moshe is that the other prophets transmitted their prophecy after the Divine Spirit had left them, whereas Moshe uttered his prophecies while HaShem was talking to him. Thus, the words of Moshe were essentially the words of HaShem. The Netziv does not explain, however, the uniqueness of the words zeh hadavar to the laws of Nedarim. Upon examining the rationale of Nedarim we will discover the reason why the Medrash points out the uniqueness of the words zeh hadavar specifically regarding these laws.
The articulation of a vow reflects clarity
When one makes a vow, he is doing something different than telling people of his intentions. A vow reflects a clarity that the person did not have until this moment. Thus, by uttering a vow to perform an action, one is demonstrating that it is clear to him why he is performing this act. The Gemara (Nedarim 8a) evidences this concept by stating that one who declares that he will learn a chapter of Torah has pronounced a great vow to the G-d of Israel. The commentators explain that this declaration is not necessarily a true vow. Rather, one who declares that he will study a certain section of Torah is akin to one who vows to donate to charity. Nonetheless, one who articulates his intention to study or to donate to charity is surely demonstrating his inner conviction of performing the will of HaShem. While people, may be cognizant of the requirement to study Torah and donate to charity, it is much more valuable when one declares his intentions to study and to donate.
Moshe’s prophecy was akin to the clarity of a vow
Given the fact that a vow reflects the idea of clarity, we can better understand why the Medrash chose to highlight the distinction between Moshe’s prophecy and all the other prophets’ prophecy specifically regarding the laws of vows. Other prophets are akin to one who has good intentions but does not necessarily articulate his true wishes. Moshe’s prophecy, however, reflects the determination of one who is willing to act on his convictions. Thinking good thoughts are noble, but acting on them is clearly a higher level of dedication to HaShem and His Torah.
The Shabbos connection
Throughout the entire week we are faced with trials and tribulations that may at times impede on our efforts to perform good deeds and study Torah. With the arrival of Shabbos, however, a great light descends upon the world. Through the prism of this light HaShem allows us to clearly see our mission in this world, which is to study Torah and perform good deeds. HaShem should shine upon us the light of Tziyon, with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Accepting rebuke with love
The Sfas Emes' father died when the Sfas Emes was young. The Chidushei HaRim, who was the Sfas Emes’ grandfather, raised the young orphan, who was a child prodigy. At a very young age, the Sfas Emes once stayed up almost the whole night learning Torah with a study partner.
The Sfas Emes fell asleep right before morning prayers and came into Shacharis late. The Chidushei HaRim approached his grandson after davening and laced into him. He told him, "If the Rebbe's grandson comes late to davening, what type of impression does that make on the people?" He told him his actions were a Desecration of G-d's Name. He went on and on, cutting the young boy to pieces.
The Sfas Emes kept totally quiet. He did not offer the obvious excuse that he was up all night learning. His chavrusa, who was up with him and knew what had happened, approached his young study partner and asked, "Why didn't you just tell your grandfather you were up all night studying?"
The Sfas Emes answered, "To hear mussar from a great person is a wonderful experience. It was worth it to hear the admonitions and chastisement of the 'Zeida' even though I am 100 percent innocent."
We can't relate to this idea. When we are right and someone accuses us falsely, we are the first to jump and correct the misimpression. The Sfas Emes wanted to hear the chastisement.
The Sfas Emes brought a proof to the correctness of his position (of listening silently to the unjustified rebuke of a great person) from the Tribes of Gad and Reuven.
When they came to Moshe Rabbeinu and asked to live in Trans-Jordan, Moshe Rabbeinu jumped at them. He accuses them of being cowards, of refusing to fight, of repeating the sin of the Meraglim, and on and on. Then they clarified their original position. However, in the meantime, they sat there and listened to Moshe Rabbeinu's whole tirade. They patiently took in all the mussar that he was giving them, before they corrected his misimpression of their proposal.
It is worthwhile to hear mussar from a great teacher. It is worthwhile to hear oneself being cut up and put in one's place by a great individual... even if the criticism is not correct. The Sfas Emes explained that it was worth hearing his grandfather's mussar, whether or not he was at fault. (www.Torah.org )
Chazon Ish - Whose Guest Is He?
The Chazon Ish in his Sefer Emunah U'Bitachon tells a story of a Chosid who invited a guest to his home for Seudas Shabbos. His whole family joyously prepared for the meal because they loved hosting guests.
However the person making arrangements for the guest didn't realize that the Chosid had invited him, so he sent him to a different family for the Seudah.
When the Chosid finished Davening on Friday night the guest was nowhere to be found. The Chosid finally got to the bottom of the story and when he returned home without the guest the family was greatly disappointed. The Chosid said to them, "Is our guest your personal property to do business with? I only worried that he should have a place to eat and enjoy Seudas Shabbos. What is the difference if this is done in our house by someone else?"
Selflessness is considering another person's needs. Selfishness is using other peoples' needs as a way to satisfy your personal desires, whatever they may be.
The Brisker Rav & Rav Dessler - Waiting For Moshiach At The Door
The Rambam (Melachim 11:1) writes that anyone who does not believe in the coming of Moshiach or does not wait for him... is Kofer in Toras Moshe. The Brisker Rav points out that even if you believe in Moshiach but are not awaiting his imminent arrival, you are a Kofer. This is further emphasized by the Rambam by writing in the 13 Ikarim, "Achakeh Lo BiChol Yom SheYavo". The waiting is not simply a word about our yearning for Moshiach. It is part and parcel of believing in him. If you are not waiting, you do not believe.
So how does one wait? Rav Eliyahu Dessler in Michtav MeiEliyahu writes that when a person is deathly ill and waiting for a special expert Doctor who promised to come from far, when the patient hears every knock on the door he jumps expecting it to be the Doctor. Even if the Doctor hasn't shown up for days, the patient never gives up hope and is convinced that each knock is finally him.
It is said on the Chafetz Chaim that often when he woke up, he would urgently ask, "Did Moshiach arrive, while I was sleeping?"
Rav Avrohom Grodzinsky Dances Right On Time
The following story gives a glimpse of the greatness of Rav Avrohom Grodzinsky and gives new meaning to the obligation to feel for another Jew. One time when Rav Avrohom was in Warsaw he went to visit some relatives. All during the visit he kept asking what the time was. At one point after they told him the time he got up and started dancing. His hosts asked him what he was doing, but he was oblivious to his surroundings as he danced with great fervor. After finishing dancing he sat back down again as if nothing happened.
When his relatives asked him what this odd behavior was all about he explained that one of the talmidim was getting married in Slabodka that night. He really wanted the Mashgiach Rav Avrohom to be there. "While unfortunately I was unable to be there for his simcha", said Rav Avrohom. "There is no reason that I could not share in his simcha." (Gedolei HaDoros)
Rav Avrohom Grodzinsky Hy"d was the Mashgiach of the Slabodka Yeshiva. He was the sole leader of the Yeshiva present at the outbreak of the Holocaust, as the Rosh Yeshiva Rav Isaac Sher was abroad at the time. Years earlier the Yeshiva had split into two with the establishment of Slabodka in Eretz Yisroel and while Rav Avrohom was actually sent with the initial group, he was recalled to Slabodka to hold up the Yeshiva when the Alter himself traveled to Eretz Yisroel.
Rav Avrohom was the spiritual leader in the Kovno Ghetto, which was situated in the suburb of Slabodka. He dispensed chizuk and emuna to the broken hearted remnants of the Yeshiva and the rest of the Kovno/Slabodka community during those bleak days. Rav Shloime Volbe and Rav Chaim Kreiswirth were married to his daughters. Rav Yaakov Kamenetzky was his brother-in-law. (www.Revach.net)
A Soul for a soul
Winter in Israel can be the coldest of times, especially out, unprotected and vulnerable, in the frigid air of the Casbah. As Yoni patrolled the deserted streets and marketplaces, he felt a longing for the simple, uncomplicated existence he had enjoyed before being drafted to the Golani Brigade. He thought back to his high school days, to the summers spent at a little bungalow high in the hills of the Galil. He let his mind take him far away. Anywhere was preferable to where he was right now. "Any shadow could be a terrorist, every rock a mine waiting to be stepped on." Why, oh why, had he wanted to join an elite combat unit?...
Not more than one hundred feet away, perched high in the minaret of the nearby mosque, Jamal steeled himself against the bone-numbing coldness of the damp stone wall. Next to him stood the rifle, snout poking through the small window high in the tower’s side. He peered at his watch, a present from his uncle for his seventeenth birthday, and he knew that it would soon be time...
Wait! There he was, the Israeli soldier, out on the evening’s patrol. Jamal’s finger tensed, teasing the trigger, caressing it gently. As the Israeli soldier moved directly into his line of vision, equipment weighing him down, Jamal al Khadouri pressed down gently on the trigger, sending out a bullet which sped straight at the unsuspecting soldier. The bullet struck its target. The soldier crumpled to the ground, and Jamal knew that he’d been successful...
If there was one thing that Doron Halpern hated about being a soldier, it was the fact that the barracks were so crowded. It was too hard to find a little space for yourself in a room with so many other soldiers. Sometimes the only recourse was to get into his heavy army overcoat and go for a stroll outside. Just for a few minutes and not too far away ― one never knew who was waiting in the dark streets and squalid alleyways.
There had been a special delivery of shwarma that evening, which one of the soldier’s mothers had sent up to them from Tel Aviv, and the excitement was high, the mood festive. Their platoon had almost finished its time here, and the feeling of liberation was palpable. It was party time in the barracks and Doron wanted no part in the festivities.
He shrugged into his coat, slung his rifle over his shoulder, and prepared to brave the inclement weather. He opened the door leading to the street and left the building, strolling past the guardhouse where the soldiers stood alert and ready. He breathed in deeply, tasting the fresh night air and began walking down the quiet street in the direction of the Casbah, the city square. He had been walking for seven minutes when he heard the shot.
It came from somewhere to his left and his training kicked in immediately. Without pausing for a second, his rifle was off his shoulder and his eyes were sweeping from right to left as he ran in the direction of the shot. They timed it well, he thought as he ran. No one was supposed to be out now. On and on he ran, through the darkened streets and empty lots full of vandalized cars. And then he turned a corner and ran through the courtyard of the mosque and out through the parking lot. Doron nearly went flying over the prostrate form of the soldier who’d been shot.
Fresh blood gushed out of his wound, and Doron realized that time was of the essence if he wanted to save the young soldier’s life. He dialed the base’s emergency line, giving the soldier on the other end his location, and he then got down to work. First, he ripped a thick piece of material off his shirt and wrapped it tightly around the area of the wound, stanching the bleeding somewhat.
The soldier’s face was turning paler and paler, and it seemed like forever before Doron heard the welcome relief of the sirens. The medics jumped out of the ambulance, pulled out the stretcher and practically threw the soldier inside. The doors slammed closed and the ambulance sped away to the nearest hospital, leaving Doron with torn clothing and bloody hands. With nothing more to be done, Doron ran back to the base, changed out of his clothes and, without telling anyone what had happened, went to bed and tried to sleep. He had never been one to boast.
And so, when the parents of Yoni Harel came to the hospital to visit their son ― who was recuperating beautifully ― and inquired as to the identity of their son’s savior, nobody had anything to tell them. There were a few platoons stationed in the city, and there was no telling from which patrol Yoni’s anonymous guardian angel had come. When a few more days had gone by and the brave soldier had still not come forward, the army gave up the search for the hero.
Yoni’s parents, however, went home to the grocery store they owned in Kiryat Malachi and posted a sign on the wall with the date and details of the story. Israel is a small country, and they figured that sooner or later somebody was bound to walk in who knew the soldier, or who knew someone who knew someone who knew the soldier. But the sign hung there, month after month, with no one volunteering the information they sought.
It was late December the following year when the woman walked into the store. She glanced around, as if to reacquaint her memory with her present surroundings, and she picked out a bottle of orange soda which she carried to the checkout counter. There were a number of customers in the store, and the woman had the chance to observe the owners in action. Every person was greeted as if he or she was a long lost friend. There were smiles, plenty of them, along with warm wishes and soothing energy. Small or large purchase, it mattered not; what was important was how each person was feeling.
As the woman waited in line to pay, she happened to glance at the old sign on the wall opposite the cash register. She scanned the bold, black print with obvious interest and, with mounting excitement, motioned at the owner’s wife to come over to her. The owner’s wife finished wrapping up a purchase and came over to the excited woman.
"Yes?" she inquired.
"This story," said the strange woman pointing at the sign, "I think it was my son. Yes, I remember, almost exactly a year ago, he arrived home from his army base for the weekend and told us the entire story. Wait," she whipped her phone out of her bag, "I’ll call Doron right now and ask him if this is the story." She dialed the number and the storekeeper’s wife stood nearby, watching intently...
"Listen, Doron," said his mother. "I’m here in this grocery store in Kiryat Malachi and there’s a sign on the wall..." She told him the entire story.
"That sounds like my story," Doron confirmed. "Tell them that I found the soldier lying wounded in the parking lot next to the Salheda ibn Salhera mosque." Yoni’s mother heard every word, and tears began to well up in her eyes.
"That was the place," she confirmed through the sudden mist, and the two women suddenly discovered an intense bond between them and their families.
The celebration party was set for the following Saturday evening at the home of the Harel family in Kiryat Malachi. Lights blazed from all the windows, and passersby wondered at the sounds of rejoicing coming from inside. The festivities were just beginning as members of the Harel family streamed to their home from all around the country, to meet the young man who had saved their son/cousin/brother or nephew. Trays and trays of luscious food kept on putting in an appearance, and the music was loud and heartfelt. In the midst of all the goodwill and happiness, Doron’s mother called Yoni’s mother over to the side for a private chat. They strolled together outside behind the house and into the nearby park. After walking around the park for ten minutes, they sat down on one of the benches and Doron’s mother began to speak.
"The truth is," she began, "that I didn’t just happen to walk into your store. It wasn’t just random."
"I know," replied Yoni’s mother. "You live in Kfar Saba, and Kiryat Malachi isn’t much of a tourist attraction."
"The truth is," said Doron’s mother, "that I came especially to Kiryat Malachi to come to your store."
"Why on earth would you do something like that?"
"The reason for my visit to your store goes back many years," Mrs. Halpern said, and her eyes took on a faraway look. "About twenty years ago," she continued, "a young woman walked into your grocery store. She had just happened to pass through the city and just happened to stop in your store for a drink. She was very troubled about something and it showed in her eyes.
"The woman behind the counter was very busy, but she became unbusy when she caught sight of the young woman’s face. In a soft, caring voice, she began questioning the stranger, expertly drawing out her story. She was able to make the stranger feel comfortable enough to confide in someone she had never met before.
"The young woman related how she was expecting a child, but instead of joy, she felt only bitterness and heartbreak. Their desperate financial situation wasn’t sufficient to support a larger family, and she and her husband had begun to argue over the upcoming child’s arrival.
"All the fighting had made her sick, and the more the tension escalated, the more weak and frail she became. The doctors all concurred that the longer the situation stayed the same, the more danger she was in. They painted the blackest of pictures of what would happen to her if she continued with the pregnancy.
"The young woman found herself in the harshest of predicaments. On one hand, she was truly frightened over what would happen to her if she didn’t listen to the doctors’ advice. On the other hand, she couldn’t imagine doing what they were advising her to do. And so, she was walking around torn from within, terribly sick from without.
"The store-owner’s wife suddenly, miraculously, found herself without anything to do, and she bundled her young and troubled charge out of the store and into her home where, over hot coffee and fresh cake, they sat and talked, for what felt to the young woman like a few minutes, but what was in reality quite a while. And during the course of that conversation, her confusion lifted. The young woman suddenly knew that she was not going to listen to the doctors and their advice: she would find a new doctor who would support her in doing what felt right to her. The young woman’s fresh resolve and newfound confidence was all because of that store owner’s wife, who saw a troubled soul and reached out to her in her time of need.
"Five months later," continued Doron’s mother, "that young woman had a baby boy. His parents named him Doron." As quoted on Arutz Sheva (www.innernet.org)
Shabbos: Ta’am HaChaim Matos-Masei 5770
Is sponsored by Mrs. Sybil Carmen and her children in loving memory of her dear departed husband, Mr. Moshe Carmen, Moshe ben Shlomo zt”l, niftar Rosh Chodesh Av
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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Showing posts with label Chazon Ish. Show all posts
Showing posts with label Chazon Ish. Show all posts
Wednesday, July 7, 2010
Thursday, December 31, 2009
Shabbos: Ta’am HaChaim Vayechi 5770
שבת טעם החיים ויחי תש"ע
Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, December 24, 2009
Shabbos: Ta’am HaChaim Vayigash 5770
שבת טעם החיים ויגש תש"ע
Shabbos: Ta’am HaChaim Vayigash 5770
Yosef revealing himself to his brothers teaches us to reveal our inner selves
Introduction
ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אליו לענות אותו כי נבהלו מפניו, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. (Bereishis 45:3)
In this week’s parasha the Torah records how after Yosef schemed to have his brothers descend to Egypt, he was no longer able to contain himself and he revealed his identity to them. The brothers registered shock after discovering that the viceroy of Egypt was none other than their own brother whom they had sold down the river. Yosef then consoled his brothers and told them not to worry, as HaShem had orchestrated events so that Yosef would be able to provide food for his family. Regarding Yosef’s revelation, the Medrash states (Bereishis Rabbah 93:10) “woe to us from the Day of Judgment and woe to us from the day of chastisement. Yosef’s brothers could not withstand Yosef’s rebuke, so how can we expect to withstand the chastisement of HaShem, the King of kings?!” What is the Medrash attempting to teach us with this analogy? In the simple sense, the Medrash is informing us that for all those years the brothers were unaware that Yosef was alive. They were certainly not open to the possibility that the brother whom they had sold into slavery had attained a position of viceroy. In a similar vein, we as human beings are for the most part unaware of the effect of our actions that we perform. Thus, when we arrive at the final Day of Judgment, we will be caught off guard as to the gravity of our performance in this world. However, there is a deeper lesson contained in the Medrash, and it was specifically Yosef who had to teach this lesson.
Yosef was freed from jail on Rosh Hashanah
The Gemara (Rosh Hashanah 11a) states that Yosef was freed from jail on Rosh Hashanah. The Sfas Emes writes that the reason that the Gemara informs us of this event is to teach us that similar to Yosef being freed, i.e. revealed, on Rosh Hashanah, we too reveal our inner selves on Rosh Hashanah. Perhaps we can adapt this idea to understand the Medrash regarding Yosef revealing himself to the brothers. Yosef was demonstrating to the brothers that it is critical that one reveal his inner self as much as he can. The Day of Judgment, as we are led to believe, will show a person all the aspects of his true self. This thought is not merely meant to depress a person. Rather, by contemplating the vast potential that one has, he can yet strive to fulfill the great potential that HaShem has created for him.
The Shabbos connection
Shabbos is referred to as a day when HaShem reveals His kingship. This revelation reflects the idea that on Shabbos we are capable of reaching higher spiritual levels than we attained during the week. One manner of reaching the high levels of spirituality is by expending the effort in preparing for Shabbos. Yosef corresponds to the idea of Tosefes Shabbos, adding on to Shabbos. When one adds on to the Shabbos, i.e. he brings the Shabbos into the weekday, then he is allowing HaShem’s Presence to be felt even in mundane areas. HaShem should allow us to prepare for the Holy Shabbos throughout the week and then we will be able to accept His kingship with all our hearts.
Shabbos Stories
The Chazon Ish is still alive
On a sheirut (shared taxi ride) in Eretz Yisroel a few years after the passing of the Chazon Ish, R' Avraham Yeshaya Karelitz zt"l (1878-1953), two religious people in the back of the cab were talking to each other. "You know, Binei Brak just isn't the same since the Chazon Ish passed away." "Yes," agreed his friend, "we need needs more Torah giants like him."
Listening attentively from his seat in the front was the cab driver, Natan, a non-observant Jew. He was dressed differently from his Orthodox passengers in the back. He wore no kippah, and sported an open khaki shirt over a pair of Bermuda shorts. Natan turned to the fellow sitting on his right. "Did you hear what the men in the back said? They said that the Chazon Ish is gone. They're wrong - they don't know what they're talking about!"
Surprised that the obviously irreligious cab driver would even know who the Chazon Ish was, one of them retorted, "Well, maybe you haven't heard, but the Chazon Ish passed away a few years ago."
"No, you are wrong," said Natan emphatically, "the Chazon Ish is still around - and I can prove it."
By now, all ears were listening to the cantankerous cab driver. Once he had their attention he of course offered to prove he was right. They all agreed to listen, and the cab driver began his story:
"My daughter was going through complicated labor. She had been rushed to the hospital in Tel Aviv, and the doctors had been dealing with her for many hours. She was in agony, yet the doctors seemed helpless, and told me there was nothing they could do.
"At some point an old nurse came over to me and said, 'Why don't you go to the Chazon Ish?'
"'The who?' I asked. 'What is the Chazon Ish?'
"'He is a great rabbi,' the nurse said. 'People go to him for advice, and to pray for them.'
"At my wit's end, I asked her, 'Where does he live?' She told me, 'Just go to Binei Brak. Once you get there, any child in the street will be able to direct you to his home.'
"I got into my cab and raced to Binei Brak. In no time I was at the Chazon Ish's house. It was late at night, but he answered my knock himself. In a quiet and friendly manner he asked how he could help me. I told him about my daughter's difficulties, and how the doctors were unable to help her. He looked at me, smiled, and said, 'You can go back to the hospital - the child was just born.' He shook my hand and wished me mazel tov. My heart leaped with joy, but I could not believe him. I dashed back to the hospital and when I got there, sure enough, the child had already been born, exactly as he said."
In the sheirut all that listened to Natan's tale were spellbound. But Natan was not finished. He went on:
"Two years later my daughter was again expecting a child. Once again she had extreme difficulties in labor. And once again the doctors despaired of a healthy birth. This time I didn't wait for the old nurse. I got into my cab, rushed to Binei Brak, and went to the Chazon Ish. I came to the corner where I thought I remembered he lived, and just to be sure I asked a passer-by, 'Is this the home of the Chazon Ish?' The man looked at me as if I had lost my mind. 'What's the matter with you? Don't you know that the Chazon Ish passed away last year?'
"My heart fell. I felt as if I had lost my best friend. Illogically, I began pleading with this total stranger. 'Please, I came to speak to him; it's an emergency. To whom should I go now?'
"'People go to his kever (grave site) and pray there,' he told me. I queried as to its location, and the man pointed me in the right direction. I ran there at breakneck speed and jumped over a fence to catch some people who might be able to tell me where he was buried. They pointed to a grave that was covered with stones and pebbles. When I saw his name I fell on the grave and began crying uncontrollably. I begged the Chazon Ish to pray for my daughter. 'You saved my daughter once before,' I pleaded, 'please pray for her again.'
"I was there a short time. Suddenly, just as I sit here now, I saw his face with that same smile. I heard him say to me, 'Mazel tov! You can go back to the hospital; the child has been born.' Startled, I got up, ran to my cab, and rushed back to the hospital. When I got there, they told me that my second grandchild had indeed been born. Then the cab driver turned to the man sitting next to him and said, "And these people in the back say the Chazon Ish is gone!" (Adapted from The Maggid Speaks p. 194)
One ruble is worth a thousand
Reb Noach, a disciple of the holy Rebbe of Apta (the "Ohev Yisrael"), had once been a wealthy and successful merchant. Now, as he dejectedly stood before his Rebbe, he was broke. "All I have left," he tearfully told the tzaddik, "is one ruble - the last reminder of my better days. And my daughter has reached marriageable age, yet I have nothing with which to marry her off!"
"Tell me," said the Ohev Yisrael, "how much does a man like you need for a dowry and wedding expenses, so that you can marry-off your daughter respectfully?"
Reb Noach sighed from the depths of his heart. "One thousand rubles, holy Rebbe."
"And how much do you have?" asked the tzaddik
"I already told the Rebbe - I have but one ruble left from all my years of hard work!"
"Fine," said the tzaddik, "it is enough! HaShem’s blessing can rest upon one ruble just as well as a larger amount. Go in peace, and accept the first business offer that comes your way. And remember: Yeshuas HaShem kiheref ayin, HaShem’s salvation comes in the blink of an eye!"
Not long afterwards, as he travelled home, Reb Noach stopped over in an inn to rest his aching feet. Though the food being served made his mouth water, he could hardly spend his last ruble on it, and preferred instead to partake of the stale bread he carried in his sack. Some well-to-do merchants sat next to him enjoying a sumptuous meal. Noticing the raggedly dressed pauper sitting next to them, they decided to amuse themselves. "Tell me, my fellow Jew," one of them said, "you have the appearance of a merchant. Perhaps you would be interested in a business proposition?!"
Startled, Reb Noach suddenly remembered the tzaddik's words. "Yes!" he replied enthusiastically.
"And how much money do you have at your disposal?" they asked. "One ruble!" Reb Noach replied without hesitation.
"One whole ruble!" they mocked. "Let's see what kind of a deal we can strike with a wealthy merchant who possesses one whole ruble. Reb Yid, I am sure," one of the merchants piped-in, "that for one ruble you could do no better than to purchase my share in the World to Come! Do we have a deal - your one ruble for my Olam Ha-Ba?!"
'The first business offer,' Reb Noach reminded himself of his Rebbe's words. "Yes," he responded, "I will do it." Eager to prolong their amusement, the merchants went about arranging the writing of a legal contract, and the deal was done.
The wealthy merchants were still basking in their revelry when the wife of the merchant who had made the sale entered the room. Seeing her husband's face red with laughter, she now wished to know what was going on. Priding himself on his cleverness and wit, he related to her exactly what had happened. By the time he finished his story to the laughter of his peers, however, his face had turned ashen white. He could tell by the deathly serious expression of his wife, and by her blazing eyes, that his idea of fun pleased her not the least. Nor could he do as he please, for his wife was the daughter of a wealthy merchant, and everything he had was ultimately hers.
A tense silence now came over the once-merry group. All at once, the woman began pouring out her wrath at her husband in front of the entire crowd - the empty-headed yokel who could find nothing better to do than to give-away his insignificant portion in Olam Ha-Ba! "You fool!" she cried, "How does a Jew dare to make sport of the most important thing he possesses! Take me to the Rav immediately - I refuse to be married to an imbecile like you who is so disconnected from Yiddishkeit that he does not even have a share in the World to Come!"
Overwhelmed with shame, the merchant realized that his only hope was to buy back his portion. Reb Noach was searched for, found, and brought back to their table. "Hey, Reb Yid," called out one of the merchants, "cute joke you played on our friend! Now give him back his share in the World to Come!"
Noticing the merchant's hysterical wife standing over him, Reb Noach began to grasp what had occurred. Slowly, he spoke up. "Honored gentlemen," he began in a composed voice, "I ask all of you here to bear witness to the fact that the transaction between myself and the merchant was no joke nor prank. Indeed, I have the contract to show for it. That is not to say, however, that for the right price I would not be willing to relinquish my purchase and give him back his share in the World to Come..."
The merchant pleaded with Reb Noach to sell it back to him; he would even pay him fifty rubles - a five-thousand percent profit - if only he would relent. But Reb Noach was adamant - one thousand rubles was his price, not one ruble less. "Understand, honored merchant," said Reb Noach, "that I was once a highly respected and successful merchant. Then one day, the wheel turned, and I lost all my money. This is how I fell into the state in which you now find me. Just recently, when I could not gather a sum sufficient for a dowry for my daughter, and other wedding expenses, I travelled to the holy tzaddik, the Ohev Yisrael, to ask for his advice. It was he who instructed me to accept the first business offer that came my way. It is clear to me that HaShem has guided my steps and brought me here - and that the money for my daughter's wedding lies with you."
The couple could not speak. Tears welled up in the merchant's eyes, although ostensibly he had never before experienced such emotions. Without hesitation, he withdrew a fold of bills from his pocket, and counted out one thousand rubles into the hands of Reb Noach. The merchant took the contract from Reb Noach, and tore it into shreds. "Even without this contract," he said, "it is worth investing a thousand rubles for the mitzvah of hachnassas kallah (providing for a bride)!"
His wife, who had been standing at his side the entire time, glanced at him in amazement. She was prepared to swear that in all his life, this was the first time that such selfless and noble thoughts had ever entered his mind.
"I wish to meet the tzaddik that blessed you," the merchant's wife said to Reb Noach. "Perhaps we too will merit receiving his blessing." Reb Noach could not refuse, and together they made their way back to the Rebbe. The tzaddik received his visitors with a shining countenance; he had already known of the rich merchant's noble deed, and bestowed the couple with many blessings.
Before they left, the merchant's wife turned to the tzaddik and said, "Holy Rebbe, there is one thing I would like to know: Is my husband's portion in Olam Ha-Ba really worth the thousand rubles he paid for it?"
"If the truth be told," he said, "at first, when he sold it, it was not even worth the one ruble he received for it. But now, that he has merited giving one thousand rubles for the mitzvah of hachnassas kallah, its value is so great that it is impossible to estimate!" [Adapted from A Share in the World to Come, Menachem Gerlitz, HaModia Vayechi 5759] (www.Torah.org)
Shabbos: Ta’am HaChaim Vayigash 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos and a magnificent and illuminating Chanukah
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
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Shabbos: Ta’am HaChaim Vayigash 5770
Yosef revealing himself to his brothers teaches us to reveal our inner selves
Introduction
ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אליו לענות אותו כי נבהלו מפניו, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. (Bereishis 45:3)
In this week’s parasha the Torah records how after Yosef schemed to have his brothers descend to Egypt, he was no longer able to contain himself and he revealed his identity to them. The brothers registered shock after discovering that the viceroy of Egypt was none other than their own brother whom they had sold down the river. Yosef then consoled his brothers and told them not to worry, as HaShem had orchestrated events so that Yosef would be able to provide food for his family. Regarding Yosef’s revelation, the Medrash states (Bereishis Rabbah 93:10) “woe to us from the Day of Judgment and woe to us from the day of chastisement. Yosef’s brothers could not withstand Yosef’s rebuke, so how can we expect to withstand the chastisement of HaShem, the King of kings?!” What is the Medrash attempting to teach us with this analogy? In the simple sense, the Medrash is informing us that for all those years the brothers were unaware that Yosef was alive. They were certainly not open to the possibility that the brother whom they had sold into slavery had attained a position of viceroy. In a similar vein, we as human beings are for the most part unaware of the effect of our actions that we perform. Thus, when we arrive at the final Day of Judgment, we will be caught off guard as to the gravity of our performance in this world. However, there is a deeper lesson contained in the Medrash, and it was specifically Yosef who had to teach this lesson.
Yosef was freed from jail on Rosh Hashanah
The Gemara (Rosh Hashanah 11a) states that Yosef was freed from jail on Rosh Hashanah. The Sfas Emes writes that the reason that the Gemara informs us of this event is to teach us that similar to Yosef being freed, i.e. revealed, on Rosh Hashanah, we too reveal our inner selves on Rosh Hashanah. Perhaps we can adapt this idea to understand the Medrash regarding Yosef revealing himself to the brothers. Yosef was demonstrating to the brothers that it is critical that one reveal his inner self as much as he can. The Day of Judgment, as we are led to believe, will show a person all the aspects of his true self. This thought is not merely meant to depress a person. Rather, by contemplating the vast potential that one has, he can yet strive to fulfill the great potential that HaShem has created for him.
The Shabbos connection
Shabbos is referred to as a day when HaShem reveals His kingship. This revelation reflects the idea that on Shabbos we are capable of reaching higher spiritual levels than we attained during the week. One manner of reaching the high levels of spirituality is by expending the effort in preparing for Shabbos. Yosef corresponds to the idea of Tosefes Shabbos, adding on to Shabbos. When one adds on to the Shabbos, i.e. he brings the Shabbos into the weekday, then he is allowing HaShem’s Presence to be felt even in mundane areas. HaShem should allow us to prepare for the Holy Shabbos throughout the week and then we will be able to accept His kingship with all our hearts.
Shabbos Stories
The Chazon Ish is still alive
On a sheirut (shared taxi ride) in Eretz Yisroel a few years after the passing of the Chazon Ish, R' Avraham Yeshaya Karelitz zt"l (1878-1953), two religious people in the back of the cab were talking to each other. "You know, Binei Brak just isn't the same since the Chazon Ish passed away." "Yes," agreed his friend, "we need needs more Torah giants like him."
Listening attentively from his seat in the front was the cab driver, Natan, a non-observant Jew. He was dressed differently from his Orthodox passengers in the back. He wore no kippah, and sported an open khaki shirt over a pair of Bermuda shorts. Natan turned to the fellow sitting on his right. "Did you hear what the men in the back said? They said that the Chazon Ish is gone. They're wrong - they don't know what they're talking about!"
Surprised that the obviously irreligious cab driver would even know who the Chazon Ish was, one of them retorted, "Well, maybe you haven't heard, but the Chazon Ish passed away a few years ago."
"No, you are wrong," said Natan emphatically, "the Chazon Ish is still around - and I can prove it."
By now, all ears were listening to the cantankerous cab driver. Once he had their attention he of course offered to prove he was right. They all agreed to listen, and the cab driver began his story:
"My daughter was going through complicated labor. She had been rushed to the hospital in Tel Aviv, and the doctors had been dealing with her for many hours. She was in agony, yet the doctors seemed helpless, and told me there was nothing they could do.
"At some point an old nurse came over to me and said, 'Why don't you go to the Chazon Ish?'
"'The who?' I asked. 'What is the Chazon Ish?'
"'He is a great rabbi,' the nurse said. 'People go to him for advice, and to pray for them.'
"At my wit's end, I asked her, 'Where does he live?' She told me, 'Just go to Binei Brak. Once you get there, any child in the street will be able to direct you to his home.'
"I got into my cab and raced to Binei Brak. In no time I was at the Chazon Ish's house. It was late at night, but he answered my knock himself. In a quiet and friendly manner he asked how he could help me. I told him about my daughter's difficulties, and how the doctors were unable to help her. He looked at me, smiled, and said, 'You can go back to the hospital - the child was just born.' He shook my hand and wished me mazel tov. My heart leaped with joy, but I could not believe him. I dashed back to the hospital and when I got there, sure enough, the child had already been born, exactly as he said."
In the sheirut all that listened to Natan's tale were spellbound. But Natan was not finished. He went on:
"Two years later my daughter was again expecting a child. Once again she had extreme difficulties in labor. And once again the doctors despaired of a healthy birth. This time I didn't wait for the old nurse. I got into my cab, rushed to Binei Brak, and went to the Chazon Ish. I came to the corner where I thought I remembered he lived, and just to be sure I asked a passer-by, 'Is this the home of the Chazon Ish?' The man looked at me as if I had lost my mind. 'What's the matter with you? Don't you know that the Chazon Ish passed away last year?'
"My heart fell. I felt as if I had lost my best friend. Illogically, I began pleading with this total stranger. 'Please, I came to speak to him; it's an emergency. To whom should I go now?'
"'People go to his kever (grave site) and pray there,' he told me. I queried as to its location, and the man pointed me in the right direction. I ran there at breakneck speed and jumped over a fence to catch some people who might be able to tell me where he was buried. They pointed to a grave that was covered with stones and pebbles. When I saw his name I fell on the grave and began crying uncontrollably. I begged the Chazon Ish to pray for my daughter. 'You saved my daughter once before,' I pleaded, 'please pray for her again.'
"I was there a short time. Suddenly, just as I sit here now, I saw his face with that same smile. I heard him say to me, 'Mazel tov! You can go back to the hospital; the child has been born.' Startled, I got up, ran to my cab, and rushed back to the hospital. When I got there, they told me that my second grandchild had indeed been born. Then the cab driver turned to the man sitting next to him and said, "And these people in the back say the Chazon Ish is gone!" (Adapted from The Maggid Speaks p. 194)
One ruble is worth a thousand
Reb Noach, a disciple of the holy Rebbe of Apta (the "Ohev Yisrael"), had once been a wealthy and successful merchant. Now, as he dejectedly stood before his Rebbe, he was broke. "All I have left," he tearfully told the tzaddik, "is one ruble - the last reminder of my better days. And my daughter has reached marriageable age, yet I have nothing with which to marry her off!"
"Tell me," said the Ohev Yisrael, "how much does a man like you need for a dowry and wedding expenses, so that you can marry-off your daughter respectfully?"
Reb Noach sighed from the depths of his heart. "One thousand rubles, holy Rebbe."
"And how much do you have?" asked the tzaddik
"I already told the Rebbe - I have but one ruble left from all my years of hard work!"
"Fine," said the tzaddik, "it is enough! HaShem’s blessing can rest upon one ruble just as well as a larger amount. Go in peace, and accept the first business offer that comes your way. And remember: Yeshuas HaShem kiheref ayin, HaShem’s salvation comes in the blink of an eye!"
Not long afterwards, as he travelled home, Reb Noach stopped over in an inn to rest his aching feet. Though the food being served made his mouth water, he could hardly spend his last ruble on it, and preferred instead to partake of the stale bread he carried in his sack. Some well-to-do merchants sat next to him enjoying a sumptuous meal. Noticing the raggedly dressed pauper sitting next to them, they decided to amuse themselves. "Tell me, my fellow Jew," one of them said, "you have the appearance of a merchant. Perhaps you would be interested in a business proposition?!"
Startled, Reb Noach suddenly remembered the tzaddik's words. "Yes!" he replied enthusiastically.
"And how much money do you have at your disposal?" they asked. "One ruble!" Reb Noach replied without hesitation.
"One whole ruble!" they mocked. "Let's see what kind of a deal we can strike with a wealthy merchant who possesses one whole ruble. Reb Yid, I am sure," one of the merchants piped-in, "that for one ruble you could do no better than to purchase my share in the World to Come! Do we have a deal - your one ruble for my Olam Ha-Ba?!"
'The first business offer,' Reb Noach reminded himself of his Rebbe's words. "Yes," he responded, "I will do it." Eager to prolong their amusement, the merchants went about arranging the writing of a legal contract, and the deal was done.
The wealthy merchants were still basking in their revelry when the wife of the merchant who had made the sale entered the room. Seeing her husband's face red with laughter, she now wished to know what was going on. Priding himself on his cleverness and wit, he related to her exactly what had happened. By the time he finished his story to the laughter of his peers, however, his face had turned ashen white. He could tell by the deathly serious expression of his wife, and by her blazing eyes, that his idea of fun pleased her not the least. Nor could he do as he please, for his wife was the daughter of a wealthy merchant, and everything he had was ultimately hers.
A tense silence now came over the once-merry group. All at once, the woman began pouring out her wrath at her husband in front of the entire crowd - the empty-headed yokel who could find nothing better to do than to give-away his insignificant portion in Olam Ha-Ba! "You fool!" she cried, "How does a Jew dare to make sport of the most important thing he possesses! Take me to the Rav immediately - I refuse to be married to an imbecile like you who is so disconnected from Yiddishkeit that he does not even have a share in the World to Come!"
Overwhelmed with shame, the merchant realized that his only hope was to buy back his portion. Reb Noach was searched for, found, and brought back to their table. "Hey, Reb Yid," called out one of the merchants, "cute joke you played on our friend! Now give him back his share in the World to Come!"
Noticing the merchant's hysterical wife standing over him, Reb Noach began to grasp what had occurred. Slowly, he spoke up. "Honored gentlemen," he began in a composed voice, "I ask all of you here to bear witness to the fact that the transaction between myself and the merchant was no joke nor prank. Indeed, I have the contract to show for it. That is not to say, however, that for the right price I would not be willing to relinquish my purchase and give him back his share in the World to Come..."
The merchant pleaded with Reb Noach to sell it back to him; he would even pay him fifty rubles - a five-thousand percent profit - if only he would relent. But Reb Noach was adamant - one thousand rubles was his price, not one ruble less. "Understand, honored merchant," said Reb Noach, "that I was once a highly respected and successful merchant. Then one day, the wheel turned, and I lost all my money. This is how I fell into the state in which you now find me. Just recently, when I could not gather a sum sufficient for a dowry for my daughter, and other wedding expenses, I travelled to the holy tzaddik, the Ohev Yisrael, to ask for his advice. It was he who instructed me to accept the first business offer that came my way. It is clear to me that HaShem has guided my steps and brought me here - and that the money for my daughter's wedding lies with you."
The couple could not speak. Tears welled up in the merchant's eyes, although ostensibly he had never before experienced such emotions. Without hesitation, he withdrew a fold of bills from his pocket, and counted out one thousand rubles into the hands of Reb Noach. The merchant took the contract from Reb Noach, and tore it into shreds. "Even without this contract," he said, "it is worth investing a thousand rubles for the mitzvah of hachnassas kallah (providing for a bride)!"
His wife, who had been standing at his side the entire time, glanced at him in amazement. She was prepared to swear that in all his life, this was the first time that such selfless and noble thoughts had ever entered his mind.
"I wish to meet the tzaddik that blessed you," the merchant's wife said to Reb Noach. "Perhaps we too will merit receiving his blessing." Reb Noach could not refuse, and together they made their way back to the Rebbe. The tzaddik received his visitors with a shining countenance; he had already known of the rich merchant's noble deed, and bestowed the couple with many blessings.
Before they left, the merchant's wife turned to the tzaddik and said, "Holy Rebbe, there is one thing I would like to know: Is my husband's portion in Olam Ha-Ba really worth the thousand rubles he paid for it?"
"If the truth be told," he said, "at first, when he sold it, it was not even worth the one ruble he received for it. But now, that he has merited giving one thousand rubles for the mitzvah of hachnassas kallah, its value is so great that it is impossible to estimate!" [Adapted from A Share in the World to Come, Menachem Gerlitz, HaModia Vayechi 5759] (www.Torah.org)
Shabbos: Ta’am HaChaim Vayigash 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos and a magnificent and illuminating Chanukah
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Monday, January 12, 2009
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 21
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 21
Tefillah Thoughts
Prayer requires unity amongst the Jewish people
It is well known that prior to praying, one should have in mind the mitzvah of loving your neighbor as yourself. The Lev Simcha (Vayechi 5744) writes that in the final blessing of Shemone Esrei, we ask HaShem barcheinu avinu kulanu kiechod yachad, bless us, our Father, all of us as one. Subsequent to all our prayers and entreaties, we ask HaShem to bless us with unity. Unity is the greatest blessing that we can have, and unity is the vessel that contains all other blessings. Perhaps we can suggest a very practical application of how to achieve unity. The Baal HaTurim (Bamidbar 6:26) writes that the word shalom, peace, is equal in gematria to the name Esav (376) and this alludes to the idea stated in the Gemara (Brachos 17a) that one should greet every person he encounters, even a gentile. Greeting a person does not take a whole lot of effort. In truth, if one greets others, he may be saving lives, marriages and he can benefit the recipient of his greetings in more ways than he can imagine. When we pray to HaShem for unity, we should bear in mind that there is much that we can do to achieve that unity, which will ultimately be the catalyst to bringing Moshiach, speedily, in our days.
Tefillah Teachings
Praying with the congregation
One should exert himself to pray in a synagogue with the congregation, as it is said (Tehillim 69:14) vaani sifilosi lecho HaShem eis ratzon, as for me, may my prayer to You, HaShem, be at an opportune time. The opportune time is when the congregation is praying. Furthermore, it is said (Yeshaya 49:8) koh amar HaShem bieis ratzon anisicho, thus said HaShem: In a time of favor I answer you. Additionally, HaShem does not scorn the prayers of the multitudes, even if there are sinners amongst them. Proof of this idea is because it is said (Iyov 36:5) hein Keil kabir vilo yimas, behold, G-d is mighty and does not despise (the word kabir is interpreted by the Gemara to refer to the multitudes). It is further said (Tehillim 55:19) padah vishalom nafshi mikrav li ki virabim hayu imadi, He redeemed my soul in peace from battles against me, for with many they were against me.
Tefillah Translated and Elucidated
Yigdal
HaShem has no semblance of a body
Ain lo dimus haguf viain lo guf, He has no semblance of a body nor is He corporeal. It is difficult to imagine something that does not have physical dimensions. Yet, we know that the soul is not physical, and there are many things in the world that have no physical dimensions. Why, then, is it critical for us to believe that HaShem has no physical dimension. Perhaps the answer to this question is that since we are given an understanding of how HaShem conducts the world through physical attributes, we may begin to conjure up an image of what HaShem looks like. It is for this reason that we are instructed to believe that HaShem has no physical semblance at all and whatever we read about HaShem is not the Essence of HaShem. Rather, the physical descriptions of HaShem in Scripture are just meant to give us some form of understanding of how HaShem conducts His world.
Tefillah Tale
Chazon Ish: Four Days Is A Long Time
One day, a man who appeared obviously distraught and worn down, knocked at the door of the Chazon Ish. He told the Chazon Ish that he had felt ill for a few days, and eventually he had felt so ill that he was hospitalized. The doctors performed a battery of tests, and they found a virulent infection which had invaded his body. They sadly informed the man that he had only four day to live; they did not have any medication that would be effective for this infection.
The man broke down sobbing as he finished his story, and the Chazon Ish soothed him and calmed him down. The Chazon Ish opened a Chumash Bereishis, and turned to the first pages of the parasha. He said to the man, “Look what Hashem created on the first day,” and the Chazon Ish began to recite all the things which Hashem created on the first day of creation. “Look what Hashem created on the second day,” and again the Chazon Ish read the pessukim, and listed one by one the things which were created on the second day. He continued with the third day, and the fourth day. “So, if the Creator of the World was able to create so many things in four days, don't you believe that in four days He can create a medicine for you which will heal you completely?” The Chazon Ish encouraged the man not to give up hope, but rather he should daven for himself, and plead with Hashem that He heal him from his infection. He reminded him that the gates of Tefillah are never locked, especially before the tefillah of a sick person, which is tefillah at a time of tzara.
The eyes of the man lit up at the Chazon Ish’s words. He began to daven fervently for himself, and since he was following the instructions of a holy man, an unbelievable miracle occurred. A new medicine was imported to Eretz Yisroel from America in the following days. This sick man was one of the first people that the medicine was tested on, and it became clear that the medicine was effective for the infection which was ravaging his body. Within a short time, the man was healed completely. (Barchi Nafshi)
Tefillah Test
The individual who prays for peace
Last week we posed the question: why is it that when an individual prays in solitude and recites the blessing sim shalom in Shemone Esrei, does he recite the words aleinu vial kol Yisroel amecha, upon us and all of Your people Israel? It would seem more appropriate to recite the words alai vial kol Yisroel, upon me and all of Your people Israel. The Doveir Shalom, found in the Siddur Otzar HaTefillos, answers that the true definition of shalom, peace, is when two contradictory ideas or things are in accordance with each other. Thus, an individual who prays to HaShem for peace is requesting of HaShem that he should not face any sort of conflict, both from Heaven and from nature and from all of creation. Peace can be only found by two opposing matters, and even an individual can request that HaShem establish peace upon us, i.e. I and the matter that is in conflict with me. One then prays that HaShem should establish that sort of peace on all of the Jewish People.
This week’s question is, in the third blessing of Shemone Esrei, Atah Kadosh, You are holy, who are the kedoshim that we refer to? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 21
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World And other Divrei Torah on www.doreishtov.blogspot.com
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